I would like to preface with the fact that it is altogether
impossible to encompass the greatness of the gigantic
spiritual stature of Maran, the Kehillos Yaakov
ztvk'l. Neither is it my goal, in these chapters of my
memoirs, to do so. I have come here to describe the
impressions which were engraved upon me by the various
gedolei Torah with whom I came in contact over the
course of seventy years, and the practical life lessons which
we can derive therefrom to carry over into our own lives.

"If He Renders Himself Like a Desert, He is
Granted Torah as a Gift"

One of the outstanding lines of character which made Maran so
unique was that he "rendered himself like a desert." He
totally nullified himself, making himself completely
subservient to Torah and its scholars.

"More Than the Calf Wishes to Drink, the Cow
Wishes to Suckle"

My first connection with Maran was upon the occasion of my
first visit by Maran the Chazon Ish in 5700 (1940),
immediately after I moved to Eretz Yisroel. At that
time I had a long talk with the Chazon Ish, which I discussed
in my first chapter on this great man.

Upon conclusion, he said to me, "My brother-in-law, the
Steipler, is outside. You will find it worthwhile talking
with him `in learning.' There is a great deal to be gained
from talking to him in Torah."

From that time on, whenever I visited the Chazon Ish in order
to clarify pertinent questions regarding communal matters, I
tried to take advantage of the occasion to discuss Torah
subjects with Maran the Steipler as well. It is superfluous
to note that it was exactly as the Chazon Ish had promised:
every conversation with the Kehillos Yaakov contributed
worlds to help me understand a particular subject and to
learn a clear-cut, straightforward approach to it.

Maran's name had already spread throughout the Torah world,
even before the Holocaust. Even then, the Chazon Ish
predicted that he would become "the R' Akiva Eiger of our
generation." It is very understandable then, why the Chazon
Ish did his best to gain him as a husband for his younger
sister.

Maran the Steipler fulfilled the words of R' Akiva, "More
than the calf wishes to drink, the cow wishes to suckle." He
was eager to discuss chiddushei Torah with any and
every one who came seeking to learn from this great master.
He had a strong desire to train Torah students to study in
depth and with a straightforward, unconvoluted approach. To
this end, Maran invested much effort and labor in writing his
works, placing special emphasis on clarity and cogency so
that every Torah student could derive the most benefit from
them.

Maran did not refrain from speaking in learning with young
children and answering their questions. On one occasion when
a young child came to him with a question, he first said,
"Right now, I don't have the strength."

He immediately regretted his words and said aloud, "But I
must encourage a child who comes to me with his questions.
The very fact that he talks to me in divrei Torah will
give him confidence and strengthen him to keep on learning.
Also, the fact that he can boast that he asked the Steipler a
question and the Steipler answered it will encourage him in
his studies."

Boundless Patience

I myself was witness to the following: I was studying the
subject of melochos on Shabbos and had clarified
certain things which I wrote down for myself. I then went to
the Steipler to further understand other things relating to
the matter. Without realizing it, I spent over an hour and a
half by him, engrossed in study. Maran explained everything
with great patience, even up to the end of the session, as if
we had just begun.

I apologized that I found it difficult to continue discussing
the subject with him verbally since, as is well- known, Maran
was hard of hearing and one had to talk very loudly for him
to understand. Since it must surely have been very difficult
for him, on his part, to strain himself to listen for a
period of an hour and a half, I suggested that I put my
questions in writing so that he could review it. Maran
agreed.

The notes I produced were very lengthy, but Maran read them
through from beginning to end and wrote his comments in the
margin. Indeed, later these notes were published as a booklet
bearing the name, "Milu'ei Shlomo," complete with the
Steipler's comments and chiddushim.

I myself was surprised that Maran granted me so much of his
time, both orally and in reviewing my writing. I ascribed
this to his great love for Torah and his desire to encourage
a person like myself, who is not a full-time scholar. But
mainly to his limitless humility and self effacement, which
was known to all.

Mesirus Nefesh for the Yeshiva Students

Maran's deep esteem and devotion for every Torah student was
incredible. R' Shaul Katzberg z'l, who studied in
Yeshivas Beis Yosef in Bnei Brak in 5696-7 (1937), where
Maran served as a rosh yeshiva, told the following story:

"The financial situation of the yeshiva became critical at
one point and for two days there was nothing to eat, not even
stale bread. After two days, along came a philanthropist who
had heard of the dire situation, and he donated bread for the
yeshiva.

"Understandably, the first one to be served bread was Maran.
However, he refused to take a portion, arguing that the donor
had certainly intended that the bread go to the yeshiva
students. The Rosh Yeshiva could only be eligible by virtue
of his students. The bread must first be distributed among
the students, he directed, and if any remained then he could
also get a portion . . . "

A Ben Torah is Kodesh Kodoshim

Maran was asked by the founders of Moreshes Ovos, an
organization established after the Six Day War for
kiruv purposes among those secular people who had been
aroused by the many miracles witnessed then, if it were
proper to mobilize kollel students in their outreach
efforts.

Maran replied, "How can you conceive of removing them from
their study? It was in their very merit that all those
miracles took place to begin with!" (In the name of R' A.
Y. Wolf zt'l in the work, Rabboseinu)

Still, Maran would warn that together with study, one should
not ignore or neglect one's duties towards a fellow Jew, and
especially towards one's wife. This was his reply when asked
by a very industrious Torah student if helping his wife was
considered bitul Torah. Maran replied, "One must
surely be careful not to overstep the bounds of bitul
Torah, and one must surely limit it to the barest
minimum. But on the other hand, he should be aware that a
wife is not a slave."

And he repeated his words, "Your wife is not your slave!"

HaRav Mordechai Shulsinger asked Maran why some promising
Torah students, who are truly outstanding as scholars, are
not always successful in their marriages. Maran gave his
famous reply, "These young men are accustomed to studying
with their shtenders. A shtender does not
react; it does not have a will of its own, nor feelings and
needs. A shtender does not demand any consideration.
So it is no wonder that their relation to their
shtender poses no problem.

"A wife, on the other hand, has needs, feelings and thoughts.
One must take them into consideration and not treat a wife
like a hunk of wood . . . "

"Better Get His Punishment in this
World"

We have already touched upon the amazing clarity which
characterize his works. This lucidity was equally outstanding
in his world hashkofoh and his daas Torah. In
every matter that he was asked, he always presented a reply
that was comprehensive, clear, firm and very solid, even when
it might seem to be somewhat unconventional.

HaRav Binyomin Mendelson zt'l, rabbi of Kommemiyus,
once approached me regarding a certain Jew who had committed
some offense. He had been brought to trial and sentenced to a
year's suspended imprisonment. He again committed the same
offense and was again brought to trial.

R' Mendelson said he knew this man and that he was `one of
ours,' a father to many children. We were duty-bound to help
him avoid actual incarceration out of concern for the family
and also because imprisonment under the same roof with out-
and-out criminals would be detrimental to him in every way.
The rov asked me to appear at his trial as a character
reference, as is customary, since such testimony carries
considerable weight if brought by a recognized public figure,
and helps to mitigate a sentence.

I told the rabbi of Kommemiyus that I would surely consider
his request for, as he already knew, I was always ready to do
whatever he asked of me. In this instance however I feared
that if I asked for leniency in the sentence, this would be
publicized and it would turn out to be a chillul
Hashem. It would be construed that I, as representative
of the chareidi public, was condoning the sin of one of our
community and was even aiding and abetting him. This is how
it appeared to me, and I said as much. I added that in any
case, I would have to consult with a godol hador and
receive his permission.

The rabbi of Kommemiyus asked me whom I intended to ask; I
replied that I would surely choose the Steipler and he
agreed, adding that he suggested posing the question to the
Vishnitzer Rebbe, R' Chaim Meir Hager zt'l, as well. I
said I would do so but I would have to tell each one that I
was asking the other too, for we have a rule that one does
not generally ask the same question of two great men without
their agreement.

I went to the Steipler, told him the story, and conveyed the
request of R' Mendelson that I testify as a character witness
on behalf of the accused. He immediately shouted, "A Jew who
sinned and sinned again should rather be punished in this
world than in the World to Come!"

Here he began describing to me the difference between a
punishment meted to a person in this world, which is
relatively easy, as compared to one sentenced by the Heavenly
tribunal and served in the Hereafter. He said, "If you free
him from imprisonment, he will stumble again and again! Far
better that he suffer his punishment and perhaps learn to
control himself. Furthermore, if you appear in public on his
behalf, you can be sure that all of the secular papers and
media will publicize the fact and this will be, as you
feared, a source of chillul Hashem."

I told Maran that on the request of the rabbi of Kommemiyus,
I would like to pose the same question to the Vishnitzer
Rebbe. Maran agreed that I go and ask him as well.

When I came to the Rebbe, I told him what the Steipler had
said to me. He said, "The Steipler is certainly correct in
every word he uttered. I concur with it perfectly and
wholeheartedly. But there is the element of lifnim
mishuras hadin, extra leniency beyond the letter of the
law. A Jew must also be compassionate. In my opinion, there
should be allowances to show mercy to his wife and children.
There is one thing that I find difficult, the matter of
chillul Hashem which the Steipler mentioned. But I
rely on you to find the proper way to avoid desecrating
Hashem's Name."

I told the Rebbe that I must return to the Steipler, report
what he had said, and come to a definitive conclusion as to
what to do.

Maran heard my verbatim report of what the Vishnitzer Rebbe
had said; he sighed deeply and said, "Go and do what the
Rebbe said, despite the fact that I think it is wrong, and it
is not the right thing for this person. But you must do it on
condition that it receive no publicity, so as not to cause
any chillul Hashem, G-d forbid."

Having heard both sides, I contacted the judge who was
presiding over this case and told him that I would like to
meet with him privately. I emphasized that I knew this was
not the accepted manner, but I could not allow myself to
appear in public in this case. I had strict instructions from
our gedolei hador to avoid any chillul Hashem
by being associated with this case.

The judge said that while it was, truly, an unconventional
request, since he knew me well he would make the exception
and he agreed to see me for a private session.

At that meeting, I conveyed to him what Maran had said, as
well as what the Vishnitzer Rebbe had suggested. I pleaded
that he be lenient with the defendant and not sentence him to
an actual punishment but to a suspended sentence. The judge
replied that even if he wanted to comply, it would be
impossible since the law stipulated that once a person
committed a crime, was given a suspended sentence and then
committed the same crime, he would have to serve his time and
even have it extended.

Then the judge added, "Does it not seem logical that, as the
Steipler Rov said, if this man does not undergo a punishment,
he will persist in his evil ways? How then, can I allow such
a man to circulate in public?"

I replied to his second argument, quoting the Rov of
Kommemiyus, that the rabbis would already punish him in the
way that was the norm in such situations, ordering him to
fast forty days and so on. In his opinion, it would help more
than actual imprisonment alongside hardened criminals. The
judge said that even if he accepted that solution, what could
he do regarding the law?

I replied that I was not a judge and had no knowledge of
legal affairs so that I could not advise him in that area,
but I trusted him that if he was convinced of the justice of
our solution, he would find some legal loophole to reconcile
his decision with the law. And on this note, we parted.

"A wise man is preferable to a prophet."

In the end, the judge did, in fact, find a way to avoid
imprisoning him. He simply increased the term of his
suspended sentence. I truly don't know how he was able to get
away without complying with the law and actually putting this
man behind bars. But as ill luck would have it, the man could
not resist temptation, committed the same sin/crime, just as
Maran had predicted, and this time, he was forced to serve
his sentence. That man ended his life in jail . . .

I have brought this story in full detail which is not my
usual custom, because I see in the development of events a
very important lesson. It serves especially to strengthen
one's emunas chachomim. It is an important opportunity
to see our leaders' far reaching wisdom and deep
understanding, as well as the highly developed sense of
compassion of our gedolei Torah.

Traffic Offenses Are Terrible Crimes

Similar to the above story is the one that took place with a
driver who was summoned to court for a traffic offense and
went to the Steipler beforehand to receive a blessing. The
driver told him that he had been driving very fast, at 140
kph instead of the required speed limit of 80 kph.

Maran shouted at him, "Rosho! Don't you know that you
are endangering lives?" He refused to give him his
blessing.

In Our Permissive Society, One Should Not Let
Women Visit Other Homes

In the Yom Kippur War, many heads of families were drafted on
Yom Kippur itself, leaving their families without a source of
livelihood. My wife o"h suggested that women of the
N'shei Agudath Israel visit these homes and see to it that
the families were provided with whatever they lacked.

Even though I saw nothing questionable about this
humanitarian gesture, as was my custom I went to ask the
gedolei hador, as I always did before taking any
action even it appeared to me as if nothing negative was
involved. This time, I went to the Steipler in my wife's name
and told him of the initiative. Maran gave me his blessing
and said that this sounded like a good idea.

As soon as I arrived home however, we received a visit from
the Steipler's daughter, Rebbetzin Barsam, who bore a letter
from her father. He wrote: "I thought about the idea and
regretted having endorsed it. I really wanted to come in
person to tell you of my decision and the reason behind it,
but I am suffering from weakness and cannot come. I have,
therefore, sent this letter via my daughter."

I went to Maran at once and asked him why he harbored second
thoughts on the matter. What was negative about the idea of
going to homes and trying to provide necessary help to needy
families?

"I was reminded about the sad moral deterioration of our
generation and have decided that we cannot permit the women
of our community to visit strange homes."

I was surprised. We were talking about mature married women
like my wife and her friends; we were talking about visiting
chareidi homes!

But Maran declared emphatically, "You are not familiar with
the terrible depravity that has invaded even some of the
homes of our own camp. In such matters, we are obligated to
be very stringent and machmir to the utmost. One who
values his soul will distance himself from this and the
blessing will come from not carrying out this initiative,
even though I endorsed it to begin with."

Even in His Final Illness, He Was Wholly
Halochoh

When Maran fell ill with his final illness, he refused to
consult doctors. Even when a famous specialist was summoned
for him especially from London, when he arrived Maran refused
to be examined by him. At this point, Maran fell silent and
deeply introspective and became oblivious to everything
surrounding him.

When I visited him, I turned to him and, without pinning much
hope on the success of my request, said to him that I knew a
Professor Rachmilevitch from Jerusalem. The Brisker Rov, R'
Yitzchok Zev, had testified that he was a specialist, and I
asked if he would agree to see him if I brought him. The
Steipler opened his eyes with the clarity of former times and
replied, "Yes, I agree. Bring him."

When I came accompanied by Professor Rachmilevitch, Maran
addressed him, "Do whatever must be done. Examine me as you
would any patient; everything is permitted."

The specialist gave Maran a very thorough examination and
when he was finished, he went outside and said to the
gathering of people awaiting his pronouncement.

"I do not see that there is anything that we can do for him,"
he said.

The members of the household and the gedolei Torah who
had gathered, were very surprised. They began arguing among
themselves.

"What has caused the change?" they asked, "Why is it that up
until now, Maran adamantly refused to let anyone examine him
or even touch his little finger? And now he has permitted the
doctor to make a thorough examination and allowed him to do
whatever is necessary?"

They continued to wonder about this and no one was able to
solve the enigma.

I thought about it and then said to myself, "Maran knew (as
Professor Rachmilevitch later testified) that his end was
nigh and that there was nothing that the doctors could do at
that point. But since Maran was wholly and purely a man of
halochoh, when he heard from me that the Brisker Rov
had determined that Professor Rachmilevitch was a specialist
in his field, he arrived at the halachic conclusion that he
must permit himself to be examined."

I offered my conjecture to the gedolei hador who were
then present and my words were accepted as plausible and
probable.